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appears also to be a resolution, with many, to consider nothing as worthy their attention, which bears any considerable analogy to the general doctrine and practices of the people from whom they have separated. Of course it is not surprising, that preachers should be expected to dwell much, if not wholly on the proofs of the final salvation of all men ; that they should likewise endeavor to set the opinion of their opponents in an unfavorable light, and perhaps make them subject of satire and ridicule; that no other form of discoursing should be thought useful or pleasing; and hence, that young preachers should consider it as the only way in which they can reasonably expect to succeed.

Perhaps it may appear to you, as it does to me, that these views of preaching are not altogether just; or if there was a time, and circumstances existed, which demanded pointed, doctrinal discourses, presenting only our distinguishing opinions, and preaching down others, that the time has gone by, and those circumstances ceased, in a great degree, to exist. This is decidedly my idea of the case. The unchangeable nature, and the unlimited extent of divine goodness are sentiments which are possessed, much more generally than they are professed by Christians in this section of the country. The doctrine of endless punishment is indeed holden by many; but it is retained more as a theory, which habit has rendered familiar, and to which it has attached a kind of sanctity, than as a moral sentiment, that greatly alarms the non-professor, or produces any very bad effects with those who subscribe to it. As far as my own observation has extended, I have found but a very small number, comparatively speaking, on whom this doctrine exerts a terrific influence, and who, therefore, require our arguments to give peace to their minds. And after all that may be said of the wickedness of

that disposition, whish addresses a portion of mankind with "stand by thyself, and come not nigh me, for I am holier than thou," there is much more danger to be apprehended from the exercise of a Sadducean, than of a Pharisaic spirit. While then, we profess to hold a system, in which the foundation of moral virtue is laid deep and wide; a system which is supposed to present stronger inducements to the love of God and our neighbor, than other schemes of theology; and which certainly is calculated to render sin most odious, as it exhibits it as committed against eternal love and infinite benevolence; why should we hesitate to enforce moral obligation, and describe the consequences of delinquency? Do we believe that moral virtue is of spontaneous growth? If so, we deceive ourselves. The plants, which spring from "the good seed," require culture; they must be watered, encouraged to take a proper direction, and guarded with unremitting care. Every improper exuberance must be pruned, and every noxious weed eradicated; or the laborer will come short of his duty to his Master, and fail of the reward he has promised to his faithful servants.

Besides, tho it may not be necessary to mention by way of persuasive, that tone of variety, which is noticeable in most persons; yet I may inquire, what advantage can result, from dwelling always on the same theme? What is the use of chiming forever on the same chord? Will it it not lead to that state of mind, which may be represented by an appetite cloyed and sated with food of one kind? Experience shows, that such has been the effect, among other orders of Christians. We should then take care to avoid inducing a state of mental inappetency, which always is unfavorable to the progress of religious knowledge. And if our hearers generally are believers in our distinguishing

doctrines, they cannot wish to hear them perpetually insisted on, but will find themselves more edified, as well as better pleased with the variety which revelation exhibits.



Unitarian Christians believe Jesus Christ to be the Son of God and the Savior of men. They believe in the divinity of his mission, and in the divinity of his doctrines. They believe that the Gospel, which he proclaimed, came from God; that the knowledge it imparts, the morality it enjoins, the spirit it breathes, the acceptance it provides, the promises it makes, the prospects it exhibits, the rewards it proposes, the punishments it threatens, all proceed from the great Jehovah. But they do not believe that Jesus Christ is the Supreme God. They believe, that, though exalted far above all other created intelligences, he is a being distinct from, inferior to, and dependent upon, the Father Almighty. For this belief they urge, among other reasons, the following arguments from the Scriptures.

I. Because Jesus Christ is represented by the sacred writers to be as distinct a being from God the Father as one man is distinct from another. "It is written in your law, that the testimony of two men is true. I am one who bear witness of myself, and the Father that sent me beareth witness of me," John viii. 17, 18.

II. Because be not only never said that himself was God, but, on the contrary, spoke of the Father, who sent him as God, and as the only God. "This is life eternal, that they might know Thee the only true God, and Jesus Christ whom thou hast sent," John xvi 3. This language our Savior used in solemn prayer to "his Father and our Father."

III. Because he is declared in unnumbered instances to be

the Son of God. "And lo, a voice from heaven, saying, this is my beloved Son, in whom I am well pleased," Matt. iii. 17. Can a son be coeval and the same with his father?

IV. Because he is styled the Christ or the anointed of God. "God anointed Jesus of Nazareth with the Holy Ghost and with power," Acts x. 33. Is he who anoints the same with him who is anointed?


Because he is represented as a Priest. "Consider the *** high Priest of our profession, Christ Jesus," Heb. iii. 1. The office of a priest is to minister to God. Christ, then, as a priest, cannot be God.


Because Christ is Mediator between the "One God," and "men." "For there is one God, and one Mediator between God and men, the man Christ Jesus," 1 Tim. ii. 5.

VII. Because as the Savior of men, he was sent by the Father. "And we have seen and do testify that the Father sent the Son to be the Savior of the world," 1 John iv. 14.

VIII. Because he is an apostle appointed by God. "Consider the apostle, *** Christ Jesus, who was faithful to him that appointed him,” Heb. iii. 1, 2.


Because Christ is represented as our intercessor with God. "It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us," Rom. viii. 34.

X. Because the head of Christ is God. "I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God," 1 Cor. xi. 3.

XI. Because in the same sense, in which we are said to belong to Christ, Christ is said to belong to God. "And ye are Christ's, and Christ is God's," 1 Cor. iii. 23.

XII. Because Christ says, "My Father is greater than all," John x. 29. Is not the Father, then, greater than the Son ?

XIII. Because he affirms, in another connexion, and without the least qualification, "My Father is greater than I," John xiv. 28.

XIV. Because he virtually denies that he is God, when be

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exclaims, "why callest thou me good? There is none good but one, that is God," Matt. xix. 17.

XV. Because our Savior, after having said, "I and my Father are one," gives his disciples distinctly to understand that he did not mean one in substance, equal in power and glory, but one only in affection and design, &c. as clearly appears from the prayer he offers to his Father in their behalf, "that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us," John xvii. 21.

XVI. Because the Father is called the God of Christ, as he is the God of Christians. "Jesus saith unto her, *** go to my brethren, and say unto them, I ascend unto my Father and your Father; and to my God and your God," John xx. 17.

XVII. Because an apostle says of God, in distinction from the "Lord Jesus Christ," that He is the "only Potentate," and that HE "only hath immortality," 1 Tim. vi. 15, 16.

XVIII. Because it is the express declaration of the same apostle, that the Father is the one God, and there is none other. "Though there be that are called Gods, whether in heaven or in earth, (as there be gods many, and lords many,) yet to us there is but one God, the Father, of whom are all things," 1 Cor. viii. 5, 6.

XIX. Because the power which Christ possessed was, as himself affirmed, given to him. "All power is given unto me," &c. Matt. xxviii. 18.

XX. Because he positively denies himself to be the author of his miraculous works, but refers them to the Father, or the holy spirit of God. "The Father that dwelleth in me, he doeth the works," John xiv. 10. "If I cast out devils by the spirit of God," &c. Matt. xii. 28.

XXI. Because he distinctly states, that these works bear witness, not to his own power, but that the Father had sent him, John v. 36.

XXII. Because he expressly affirms, that the works were done, not in his own, but in his Father's name, John x. 25.

XXIII. Because he asserts, that "him hath God the Father sealed;" i. e. to God the Father he was indebted for his credentials, John vi. 27.

XXIV. Because he declares, that he is not the author of

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